The tribes of Israel sent men through all the tribe of Benjamin, saying, “What wickedness is this that has happened among you? Now therefore deliver up the men, the wicked fellows who are in Gibeah, that we may put them to death and put away evil from Israel.” But Benjamin would not listen to the voice of their brothers, the children of Israel.
The children of Benjamin gathered themselves together out of the cities to Gibeah, to go out to battle against the children of Israel. The children of Benjamin were counted on that day out of the cities twenty-six thousand men who drew the sword, in addition to the inhabitants of Gibeah, who were counted seven hundred chosen men. Among all these soldiers there were seven hundred chosen men who were left-handed. Every one of them could sling a stone at a hair and not miss. The men of Israel, besides Benjamin, were counted four hundred thousand men who drew sword. All these were men of war.
The children of Israel arose, went up to Bethel, and asked counsel of God. They asked, “Who shall go up for us first to battle against the children of Benjamin?” Yahweh said, “Judah first.”
The children of Israel rose up in the morning and encamped against Gibeah. The men of Israel went out to battle against Benjamin; and the men of Israel set the battle in array against them at Gibeah. The children of Benjamin came out of Gibeah, and on that day destroyed twenty-two thousand of the Israelite men down to the ground. The people, the men of Israel, encouraged themselves, and set the battle again in array in the place where they set themselves in array the first day. The children of Israel went up and wept before Yahweh until evening; and they asked of Yahweh, saying, “Shall I again draw near to battle against the children of Benjamin my brother?” Yahweh said, “Go up against him.”
The children of Israel came near against the children of Benjamin the second day. Benjamin went out against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again eighteen thousand men. All these drew the sword.
Then all the children of Israel and all the people went up, and came to Bethel, and wept, and sat there before Yahweh, and fasted that day until evening; then they offered burnt offerings and peace offerings before Yahweh. The children of Israel asked Yahweh (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?” Yahweh said, “Go up; for tomorrow I will deliver him into your hand.”
Israel set ambushes all around Gibeah. The children of Israel went up against the children of Benjamin on the third day, and set themselves in array against Gibeah, as at other times. The children of Benjamin went out against the people, and were drawn away from the city; and they began to strike and kill of the people as at other times, in the highways, of which one goes up to Bethel and the other to Gibeah, in the field, about thirty men of Israel.
The children of Benjamin said, “They are struck down before us, as at the first.” But the children of Israel said, “Let’s flee, and draw them away from the city to the highways.”
All the men of Israel rose up out of their place and set themselves in array at Baal Tamar. Then the ambushers of Israel broke out of their place, even out of Maareh Geba. Ten thousand chosen men out of all Israel came over against Gibeah, and the battle was severe; but they didn’t know that disaster was close to them. Yahweh struck Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty-five thousand one hundred men. All these drew the sword. So the children of Benjamin saw that they were struck, for the men of Israel yielded to Benjamin because they trusted the ambushers whom they had set against Gibeah. The ambushers hurried, and rushed on Gibeah; then the ambushers spread out, and struck all the city with the edge of the sword. Now the appointed sign between the men of Israel and the ambushers was that they should make a great cloud of smoke rise up out of the city. The men of Israel turned in the battle, and Benjamin began to strike and kill of the men of Israel about thirty persons; for they said, “Surely they are struck down before us, as in the first battle.” But when the cloud began to arise up out of the city in a pillar of smoke, the Benjamites looked behind them; and behold, the whole city went up in smoke to the sky. The men of Israel turned, and the men of Benjamin were dismayed; for they saw that disaster had come on them. Therefore they turned their backs before the men of Israel to the way of the wilderness, but the battle followed hard after them; and those who came out of the cities destroyed them in the middle of it. They surrounded the Benjamites, chased them, and trod them down at their resting place, as far as near Gibeah toward the sunrise. Eighteen thousand men of Benjamin fell; all these were men of valor. They turned and fled toward the wilderness to the rock of Rimmon. They gleaned five thousand men of them in the highways, and followed hard after them to Gidom, and struck two thousand men of them. So that all who fell that day of Benjamin were twenty-five thousand men who drew the sword. All these were men of valor. But six hundred men turned and fled toward the wilderness to the rock of Rimmon, and stayed in the rock of Rimmon four months. The men of Israel turned again on the children of Benjamin, and struck them with the edge of the sword—including the entire city, the livestock, and all that they found. Moreover they set all the cities which they found on fire.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 18, 21, 25, 27, 28, 31, 32, 34, 36, 37, 39, 41, 42, 43, 45, 46, 48 That is, every family of the tribe.
That is, every family of the tribe.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–48 Jdg 20:12 And the tribes of Israel sent men…
Jdg 20:12 And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness [is] this that is done among you?
Ver. 12. And the tribes of Israel sent men.] They would treat before they would fight, and hear both parties ere they would determine for either, though it were a clear case, according to the old rule -
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“Mητε δικην δικασης πριν αμφοιν μυθον ακουσης.”
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 15, 16, 17, 18, 21, 22, 23, 26, 27, 28, 29, 30, 31, 33, 34, 35, 37, 41, 42, 43, 44, 45, 46, 47, 48 The tribe, Heb. tribes; either the plural number for…
The tribe, Heb. tribes; either the plural number for the singular; or rather tribe is put for family, as was noted before, as families are elsewhere put for tribes. They take a wise and a just course, in sending to all the parts and families of the tribe, to separate the innocent from the guilty, and to give them a fair opportunity of preventing their ruin, by doing nothing but what their duty, honour, and interest obliged them to, even by delivering up those vile malefactors, whom they could not keep without horrid guilt and shame, and bringing the curse of God upon themselves.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv12, 18, 26 Here is, I. The fair and just demand which…
Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12, Jdg 20:13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto - as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, Sa2 20:20, Sa2 20:21. "Only deliver up the traitor, and we will lay down our arms." On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away.
II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen 13:10, Gen 13:13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die.
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2. They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Luk 14:31, Luk 14:32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, Co1 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–47 And the tribes of Israel sent men through all…
And the tribes of Israel sent men through all the tribes of Benjamin,.... Meaning the families of Benjamin; for as sometimes a tribe is called a family, Jos 7:17 so a family is called a tribe; and there were ten families in the tribe of Benjamin, according to the number of his sons, the fathers of these families. Gen 46:21, which being numerous and powerful, and consisting of men of courage, and expert in war, thought themselves a match for the ten tribes of Israel now assembled, who sent one out of each tribe, very probably ten in all, upon this errand; for they judged it most advisable, before they went to war with them, to try to get the offenders, delivered up to justice, and so prevent the shedding of blood of either side; and the rather, as there were none of the tribe of Benjamin at this assembly, and which indeed might give them reason to suspect they meant not to join with them in an amicable manner in this affair: however, they were willing to try peaceable methods first:
saying, what wickedness is this that is done among you? not that they were sent to inquire what the crime was that was committed, that was fully known; but by putting the question in this manner, their design was to aggravate it, and to put the men of Benjamin on considering how great it was, what an enormous sin it was that was committed, and that among them; and therefore it lay upon them, either to punish the perpetrators of it themselves or deliver them up to them to be punished according to the common law of Israel.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 15, 16, 17, 18, 21, 22, 23, 26, 28, 29, 30, 34, 37, 44, 45, 46, 48 All the tribe - They take a wise and…
All the tribe - They take a wise and a just course, in sending to all the parts of the tribe, to separate the innocent from the guilty, and to give them a fair opportunity of preventing their ruin, by doing what their duty, honour, and interest obliged them to; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 15, 16, 18, 21, 23, 26, 28, 29, 32, 33, 35, 38, 45 Verse 13. Deliver us the men] Nothing could be…
Verse 13. Deliver us the men] Nothing could be fairer than this. They wish only to make the murderers answerable for their guilt.
Benjamin would not hearken] Thus making their whole tribe partakers of the guilt of the men of Gibeah. By not delivering up those bad men, they in effect said: "We will stand by them in what they have done, and would have acted the same part had we been present." This proves that the whole tribe was excessively depraved.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 13, 15, 16, 17, 18, 19, 21, 22, 26, 27, 28, 29, 34, 36, 40, 44, 46, 48 Jdg 20:12. The tribes of Israel sent men, &c.…
Jdg 20:12. The tribes of Israel sent men, &c. — Before they marched forward they sent an embassy to the Benjamites, to complain of the wickedness that had been committed, and the injury that had been done by some of their tribe, and to demand that the offenders might be delivered up to justice. This was a wise and just course, that the innocent might be separated from the guilty, and a fair opportunity given them of preventing their own ruin by doing what their duty, honour, and interest laid them under an indispensable obligation to do; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves. But why did not these tribes of Israel show equal zeal against the conduct of the idolatrous Danites, which, as the last-mentioned author observes, “though less destructive to the peace of society, more immediately struck at the honour of God and the interests of religion?” Could this be owing to any thing else than the very low state of religion among them, and their indifference and unconcern about the honour of God? And yet idolatry was the only crime on account of which they were commanded to levy war against their brethren.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 18, 21, 26, 28, 29, 31, 33, 42, 43, 45, 46, 48 Comparing the numbers here with those in Num. 1;…
Comparing the numbers here with those in Num. 1; 26, it is seen that in the case both of the Benjamites and the Israelites the numbers are diminished by about one-third, i. e., they appear as about two-thirds only of what they were at the last numbering in the plains of Moab. This diminution seems to indicate disturbed and harassing times. With this agrees the mention of the cities, as containing the whole Benjamite population. The inference is that the open country and unwalled villages were not safe, but that the Benjamites kept the Canaanites in subjection only by dwelling in fortified towns.
Jdg 20:16
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See Jdg 3:15, and note. In the Septuagint and Vulgate the 700 chosen men of Gibeah are represented as the seven hundred left-handed slingers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 15, 16, 17, 18, 22, 23, 25, 26, 28, 30, 31, 33, 34, 35, 36, 37, 39, 42, 43, 45, 46, 47, 48 Sent. The law of nations requires that satisfaction be…
Sent. The law of nations requires that satisfaction be demanded, (Calmet) before a war commence. (Menochius) --- The former resolution (ver. 9,) was only conditional, if the Benjamites should prefer defending their brethren of Gabaa, before punishing them, as they deserved. (Calmet) --- Indeed their absenting themselves from this general assembly, implied as much, and the Israelites were determined, at any rate, to see that the guilty were duly punished. (Haydock) --- Tribe. Hebrew, "tribes," denoting the great families of Benjamin, Genesis xlvi. 21., and Numbers xxvi. 38.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv14, 29 The war against Benjamin. The armies of Israel are…
The war against Benjamin. The armies of Israel are twice smitten. The divine promise of victory.
Jdg_20:14-28
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14But [And] the children [sons] of Benjamin gathered themselves together out of the cities unto Gibeah, to go out to battle against [with] the children [sons] of Israel. 15And the children [sons] of Benjamin were numbered at that time out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men. 16Among all this people there were seven hundred chosen men left-handed; every one could sling stones at an hair-breadth, and not miss.1 17And the men of Israel, beside Benjamin, were numbered four hundred thousand men that drew sword: all these were men of war. 18And the children [sons] of Israel arose, and went up to the house of God [Beth-el], and asked counsel of God, and said, Which of us shall go up2 first to the battle against [with] the children [sons] of Benjamin? And the Lord [Jehovah] said, Judah shall go up first. 19And the children [sons] of Israel rose up in the morning, and encamped against Gibeah. 20And the men of Israel went out to battle against [with] Benjamin; and the men of Israel put themselves in array to fight against [with] them at Gibeah. 21And the children [sons] of Benjamin came [went] forth out of Gibeah, and destroyed [felled] down to the ground of the Israelites 22that day twenty and two thousand men. And [But] the people, the men of Israel, encouraged themselves [took courage], and set their battle again in array in the place where they put themselves in array the first day. 23(And the children [sons] of Israel went up and wept before the Lord [Jehovah] until even, and asked counsel of the Lord [Jehovah], saying, Shall I go up [advance] again to battle against [with] the children [sons] of Benjamin my brother? And the Lord 24[Jehovah] said, Go up against him.) And the children [sons] of Israel came near against the children [sons] of Benjamin the second day. 25And Benjamin went forth against them out of Gibeah the second day, and destroyed [felled] down to the ground of the children [sons] of Israel again eighteen thousand men; all these drew the sword. 26Then all the children [sons] of Israel, and all the people, went up, and came unto the house of God [Beth-el], and wept, and sat there before the Lord [Jehovah], and fasted that day until even, and offered burnt-offerings and peace-offerings before the Lord [Jehovah]. 27And the children [sons] of Israel inquired of the Lord [Jehovah], (for the ark of the covenant of God was there in those days, 28And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against [with] the children [sons] of Benjamin my brother, or shall I cease? And the Lord [Jehovah] said, Go up; for to-morrow I will deliver them into thine hand.
TEXTUAL AND GRAMMATICAL
[1 Jdg_20:16.—יַחֲטִא, from חָטָא, to miss, whence חַטָּאת, a miss, failure, sin. The Greek ἁμαρτία is explained in a similar way (cf. Ernesti, die Theorie vom Ursprung der Sünde, p. 10, where the reference to our passage, however must not be suffered to mislead, as if the substantive חַטָּאת were read).
[2 Jdg_20:18.—מִי יַעֲלֶה־לָּנוּ: “Who shall go up for us.” Compare “Textual and Grammatical,” note 2, on Jdg_1:1.—Tr.]
EXEGETICAL AND DOCTRINAL
The tribe of Benjamin refuses to confess its guilt, and to surrender the guilty. Defiant and warlike of spirit, it prefers to run the risks of war. It builds its hopes on the unwieldiness of the national organization, on differences of opinion, on partisan sympathies in its favor, and on the lack of inclination to war, especially to a war waged against a brother-tribe. It hopes, therefore, notwithstanding the great preponderance of force on the other side, to maintain its ground. And it is certain that by reason of the divisions of great confederacies (like the German), many a small government has often maintained itself in defiance and resistance. Thus also in antiquity, the Phocian town of Crissa, having injured Delphi and therewith wronged the national sanctuary of the Greeks, and being charged with other moral delinquencies,3 thought nevertheless to be able to defend itself against the executionary army of the Amphictyonic Council. And it succeeded in a degree. The war, waged against the unaided city by the Thessalians, Athenians, and Sicyonians, assisted by the wisdom of Solon, lasted ten years. It was ended at last by an oracular response and a stratagem of war, as in the case of the war with Benjamin (Paus. x. 37). John Frederick the Intermediate, of Gotha, likewise, expected to be able to maintain himself on his Gibeah, the Grimmenstein, in order to protect Grumbach, despite all his sins, against the ban of the German Empire; but, like Benjamin, he had to succumb before his brethren (of Saxony. Cf. Beck, Gesch. Joh. Fried. des Mittleren, i. 518). A similar war was that waged by the States of North America, in which the South defended itself like Benjamin, and with even greater success, albeit that the motives of the conflict were less manifest than they were at Gibeah.
Benjamin, however, would certainly have given up all thought of resistance, if the singular exposition were correct, which makes all the 400,000 men of Israel to proceed against Gibeah of Benjamin. This tribe numbered 26,700 men fit for military service. That the whole of this force is at once brought into the field is a matter easily explained, seeing they are about to enter on a desperate war. But that all the 400,000 men of all Israel appeared within the limited district of Gibeah, is both in itself and strategically improbable. The renewed mention of this number in Jdg_20:17, is only designed to point out the enormous superiority of Israel in the means of war; just as to indicate the superior strength of Prussia over Denmark, it has doubtless happened that persons have spoken of the 500,000 men at the command of the Prussian state. But it surely could not occur that those 500,000 should all be sent against Schleswig. Nor is there anything in our narrative to require a different conclusion with reference to the 400,000 of Israel. On the contrary, we have, as above explained, the definite statement that 40,000 men were chosen for the war against Benjamin, which still left the advantage of numbers with the national army. The expositors, in considering Jdg_20:9, have overlooked the fact that the purpose for which the lot was used is fully described in Jdg_20:10; that the mere business of procuring provisions was not of such a nature as to demand such exactness of statement; that further, לָקַחַת stands perfectly parallel with לַעֲשוֹת and לְבוֹאָם לְגֶבַע, and that therefore the tenth part was levied for the purpose of executing judgment on Benjamin. It is also well known that the expression “sons of Israel,” in Jdg_20:19, stands not only for all the tribes, but is used in all the war narratives we have hitherto considered, of single tribes as well. Should it be objected, that especially according to Biblical narratives, the defeat of great armies by small ones is not an unheard of thing, it must be admitted that this is indeed true. But whenever this occurred in Biblical narratives, the victors had the cause of God and of truth on their side. And whenever that was the case—and it may perhaps be assumed to have been the case in the battle of Marathon also—the victory was of so decisive a character as to admit of no comparison with the ultimately useless successes of Benjamin. Gibeah means “height;” and victory remained with the Benjamites, as long as they kept their position on the elevated points. But what specially proves that the narrator views the army of Israel as composed of 40,000 men, is the circumstance that in the first engagement 22,000, and in the second, 18,000, together exactly 40,000, were put hors de combat. He mentions this to show that the assurance which Israel felt that a tenth part of its forces were enough to settle with Benjamin, was not justified in the event. Properly speaking, they are only ten tribes who confront Benjamin; and 40,000 are the tenth part of their available military strength: it costs, therefore, the military capacity of what, in a certain sense, is a tribe, before a tribe like Benjamin succumbs. The losses indicate, as we shall point out farther on, that Israel’s cause in this war was by no means a perfectly pure one.
Jdg_20:14-17. And the sons of Benjamin gathered themselves together out of their districts unto Gibeah. Expositors have taken offense here at the word הֶעָרִים, as if the Benjamites had only lived in cities; but the narrator designs to state that the fighting men of Benjamin assembled themselves from all the regions assigned to the tribe at Gibeah, as a fixed point of rendezvous, and at the same time for the purpose of protecting this city, as the special object of attack, against the other tribes. The number, also, here given of the tribe, 26,700, appeared to many not to harmonize with the subsequent enumeration of 25,700 men (Jdg_20:35; Jdg_20:47). But it would have been surprising, indeed, if after two engagements, in which the enemy lost 40,000 men, none of Benjamin’s men had been found wanting. Accordingly, the corrections suggested even as anciently as the Septuagint and Josephus, are less credible than this natural difference between the beginning and the end of the war. Of the 26,700, only 700 belonged to Gibeah,—a statement which is made for the purpose of testifying to the strong sense of community, through which the whole tribe takes up the cause of these few. The connection of Jdg_20:16 with the preceding is perfectly clear. It states expressly that in the entire host (מִכֹּל הָעָם), there were 700 left-handed persons (cf. on these at Jdg_3:15), who were skillful slingers. This number has nothing to do with the 700 of Jdg_20:15. Since the Benjamites defended themselves from the heights, the far-throwing slingers were of special value. They were slingers, perhaps, because they were left handed. According to the Cyropœdia, Cyrus caused all who were incapable of bearing other arms to exercise themselves in slinging. The Persians were fond of using slingers (Brisson, p. 658). The friend of the younger Cyrus, Mithridates, had four hundred slingers, “exceedingly light and active” (Anab. iii. 3, 6). The Rhodian slingers threw leaden plummets to a great distance. The Achæans struck any part of the body at which they aimed.4 That skill in slinging was not confined to Benjamin, is evident from David’s victory over Goliath. What a terrible weapon the sling could be, is demonstrated by the narrative of Livy concerning the Balearians, who hurled such a quantity of stones, like thickest hail showers, on the approaching Carthaginian fleet, as to prevent them from casting anchor (xxviii. 37).
Jdg_20:18. And the sons of Israel arose, and went up to Bethel, and inquired of God (בֵּאלֹהִים). It is Jehovah who answers, but their inquiry was addressed to Elohim. It is no wonder that they suffered a defeat. For they approach God without sorrow because they are obliged to fight against a brother tribe, without repentance for their own sins, and without sacrifices. It is thus that heathen inquire of their Elohim, just as oracles were consulted from a desire to know the future. Nor do they ask whether they should advance, whether they shall conquer—that they regard as certain—but who shall first attack. The answer was: “Judah shall go up first.” It conforms in scope to their inquiry. They have not inquired concerning victory; hence, the answer contains nothing to inform them on this head. Had any other tribe but Judah been named, that might have been interpreted into an assurance of victory; for Judah always marched at the head (cf. on Jdg_1:2). Judah’s leading on the present occasion is, therefore, only in accordance with the common rule. The divine response abstains from giving any information beyond what the inquiry called for. This circumstance might have been a warning to them, had they been less certain. But does not the inquiry and its answer countenance the opinion that all the troops of all the tribes (400,000 men) were encamped before Gibeah? But in that case, we would have to suppose, in accordance with the analogy of Jdg_1:2, that Judah began the conflict alone, which is against the whole narrative. On the contrary, the question rather serves to show that the 40,000 represented all Israel on a decimated scale; that they were not chosen according to tribes, but by the lot, out of the whole people. Consequently, the internal relations of this army differed from what they would have been, had the selection been according to tribes. Hence arose the question: Who shall take the lead in this army? God replies: “Judah,—as always”; and leaves every other question undetermined.
Jdg_20:19 ff.. And the men of Israel arrayed themselves for battle with them at Gibeah (וַיַעַרְכרּ, they formed a מַעֲרָכָה, an acies, cf. on Jdg_6:26), but the untrustworthy character of their generalship demonstrates itself thereby. Without a definite plan of attack and of the war, they dispose themselves before the city, and hope thereby to terrify the threatened tribe. But the latter falls upon them, and institutes a great destruction among them. The text says: וַיּשִׁחִיתוּ כְישְׂרָאֵל. The word שָׁחַת is not only to kill, but also to wound, and to disable for war.
It is to be assumed, as a matter of course, although it is not stated, that after this first engagement, and again after the second, some time elapsed before a renewal of hostilities took place. It was unnecessary to state a fact that lay in the nature of the case. The troops were reinforced after the first defeat, although no thought was as yet entertained of adopting a different battle-plan, by which the enemy might be drawn away from his favorable position on the height. They determined, however, not to await an attack this time, as formerly, but to make one (וַיִּקְרְכוּ Jdg_20:24); for this is the meaning of קָרַכ (to advance at a rapid march), when used of movements in war. But, more important still, they begin to lose their self-righteous assurance. They go to Bethel, and weep there. They see how lamentable it is, to fight against their brethren, and lose thousands of lives in such a war. They begin to doubt whether their cause be a good one; and hence they inquire not now of an Elohim, after the manner of the heathen, but of their Elohim, Jehovah. The answer says: “Go up,” but gives no promise of victory. In this way, the battle is renewed,—not on the next day after the former, but for the second time. They still fail to conquer Gibeah: the attack is repulsed, and the loss, though not as great as before, is yet terribly large.
The divine reply, “Go up,” was not a deception of the people, but was grounded in the sad necessity of chastizing both parts of the warring nation. Had the answer been, “Go not up,” Israel would have abandoned the war, and Benjamin would have been hardened in the pride of successful resistance. Israel, on the other hand, by going up and experiencing defeat, would again be brought nearer to the right spirit, which alone insures victory in Israel. Accordingly, in Jdg_20:26 this spirit manifests itself. Proceeding to Bethel, they no longer merely weep there, and lament over the calamity of waging war on their brethren at such fearful sacrifices, but they abide in prayer and fasting. It is a sign of the penitence which they feel on account of their own sins. Hitherto, they had fought against Benjamin under a feeling of their own superior virtue, as if among their opponents there had been only sinners, among themselves none but Israelites without guile. Theirs was an exhibition of Pharisaism, which modern history also carries on all its pages, in which there is much to be read of “moral indignation,” but very little of “righteous self-knowledge” and repentance. Through the command of Lev_23:26-32, concerning the day of atonement, on which all nourishment was to be withheld from the body, fasting became in Israel the sign of confession of sin and repentance. The word צוּם occurs here for the first time: in the Books of Samuel it is the ordinary term. The great victory of Samuel over the Philistines is also preceded by a fast (1Sa_7:6). The signification of the word resembles that of תַּעְנִית, a fast, from עָנָה (Lev_23:27 : וִעִנִּיתֶם) oppressit, domuit, and is etymologically connected with the Sanskrit dam, δαμᾶν, domare, to tame. The Sanskrit prâja, to fast, is in like manner explained as meaning “to restrain one’s self” (cf. Benfey, Gr. Gram. ii. 202).—Israel now performs what it had formerly neglected: it brings burnt-offerings and peace-offerings—the burnt-offerings as penitential offerings for the past, as in Jdg_6:26 ff; the peace-offerings as votive offerings with reference to the future (Lev_7:16). The Jewish expositors have a beautiful explanation. They derive שְׁלָמִים from שָׁלוֹם, peace. The last word of the law concerning sacrifices in Leviticus 7. is שָׁלָמִים (Jdg_20:37); and peace, say they, is the close of every holy life (cf. my Irene, p. 37.)
In Jdg_20:27-28, the words: “for the ark. … those days,” form a parenthetical intercalation, which, as we shall point out below, is of importance in determining the time to which the events belong. After repentance and sacrifices, Israel inquires now for the third time of the Urim and Thummim; and now only, when they who inquire are in the right frame of mind, and receive a full and favorable reply, is the statement inserted that the ark of the covenant was at Bethel,5 and that Phinehas, the grandson of Aaron, was the high-priest. And now the answer is not simply “Go up,” but conveys the assurance, “to-morrow will I give victory into thine hand.”
Footnotes:
[1]Jdg_20:16.—יַחֲטִא, from חָטָא, to miss, whence חַטָּאת, a miss, failure, sin. The Greek ἁμαρτία is explained in a similar way (cf. Ernesti, die Theorie vom Ursprung der Sünde, p. 10, where the reference to our passage, however must not be suffered to mislead, as if the substantive חַטָּאת were read).
[2][Jdg_20:18.—מִי יַעֲלֶה־לָּנוּ: “Who shall go up for us.” Compare “Textual and Grammatical,” note 2, on Jdg_1:1.—Tr.]
[3]Compare Dunker, Gesch. des Alterthums, iv. 38, who however leans towards the side of Crissa as against the priesthood of Delphi.
[4]Livy (xxxviii. 29) describes their slingers quite fully: Non capita solum hostium vulnerabant, sed quem locum destinassent cris.
[5][How came the ark to be at Bethel, if the one national sanctuary was at Shiloh? Hengstenberg (Keil also) replies that it was brought from Shiloh to Bethel during the war. For his arguments, see Pentateuch, ii. 37–39, Ryland’s edition For our author’s explanation, see the “Concluding Note, on p. 269.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 16, 18, 29, 33, 34, 45, 46, 48 the children of Benjamin gathered themselves together out of…
the children of Benjamin gathered themselves together out of the cities unto Gibeah--Allowing their valor to be ever so great, nothing but blind passion and unbending obstinacy could have impelled them to take the field against their brethren with such a disparity of numbers.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 15, 16, 18, 21, 22, 23, 25, 26, 27, 28, 29, 31, 33, 34, 35, 36, 37, 38, 42, 43, 45, 46, 48 PREPARATIONS FOR WAR, Jdg_20:12-19.
PREPARATIONS FOR WAR, Jdg_20:12-19.
12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (Jdg_20:3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 15, 16, 18, 20, 21, 22, 23, 26, 29, 30, 31, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48 12. the tribe of Benjamin] So the Versions, reading…
12. the tribe of Benjamin] So the Versions, reading the singular. The plural (see marg.) is probably due to a mistaken repetition of the plur. form of the word in the preceding sentence.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 15, 16, 18, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48 (12) Through all the tribe of Benjamin. —It was…
(12) Through all the tribe of Benjamin. —It was equitable to send this embassy, although the Benjamites had not come to the sacred gathering at Mizpeh. The word for “tribe” is in the plural, so that it is, “the tribes of Israel sent men through all the tribes of Benjamin.” Clearly, in the latter instance shebet means a family. (See Note on Jdg_18:19, and Num_4:18 : “the tribe of the families of Kohath.) There were ten families in the tribe of Benjamin (Gen_46:21).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 20, 21, 23, 24, 25, 26, 27, 29, 30, 31, 32, 33, 34, 36, 42, 43, 44, 47, 48 Tribe of Benjamin. The Hebrew has tribes, meaning probably…
Tribe of Benjamin. The Hebrew has tribes, meaning probably families, as the word is used Num_4:18. Vice versa, family is used for tribe, Jud_1:17:7 18:11. What wickedness, etc. The message was perhaps toe sharp and peremptory to be successful. It roused the pride and tribal independence of the Benjamites to resist. We must suppose the message to have preceded in point of time the hostile gathering recorded in ver. 11. It was probably sent before the council broke up. (see above, Jud_1:7:25 8:4, and note)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv14, 29 The Reverses of Israel
The Reverses of Israel
v. 14. But the children of Benjamin gathered themselves together out of the cities, namely, those of the entire tribe, unto Gibeah, thus placing themselves under the leadership of its wicked chiefs, to go out to battle against the children of Israel.
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v. 15. And the children of Benjamin were numbered at that time out of the cities, out of their entire territory, twenty and six thousand men that drew sword, able-bodied warriors, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men.
v. 16. Among all this people there were seven hundred chosen men left-handed, literally, "deprived of the use of their right hand"; everyone could sling stones at an hair breadth, and not miss. Since the Benjamites at first took up their stand on the heights, these skilful slingers were of special value to them in repelling the attacks of the Israelites.
v. 17. And the men of Israel, beside Benjamin, with the exception of this one tribe, were numbered four hundred thousand men that drew sword; all these were men of war.
v. 18. And the children of Israel arose and went up to the house of God, to Bethel, where the ark had probably been brought for the duration of this expedition, and asked counsel of God, through the Urim and Thummim of the high priest, and said, Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up first, to fight in the vanguard of the army, to open the battle, as the champion of the nation.
v. 19. And the children of Israel rose up in the morning and encamped against Gibeah, they set themselves in battle array.
v. 20. And the men of Israel went out to battle against Benjamin; and the men of Israel put themselves in array to fight against them at Gibeah.
v. 21. And the children of Benjamin came forth out of Gibeah, in a sudden, desperate thrust, and destroyed down to the ground of the Israelites that day, both by slaying and by disabling, twenty and two thousand men. It was a case of overconfidence, of self-righteous assurance on the part of Israel.
v. 22. And the people, the men of Israel, encouraged themselves, they invested themselves with new strength, and set their battle again in array in the place where they put themselves in array the first day, anxious to wipe out the disgrace of the first defeat.
v. 23. (And the children of Israel went up and wept before the Lord until even, truly sorrowful over their display of sinful self-confidence, and asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin, my brother? The question implies some doubts concerning the justice of their cause. And the Lord said, Go up against him. )
v. 24. And the children of Israel came near against the children of Benjamin the second day, they advanced in a rapid attack.
v. 25. And Benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground of the children of Israel again, by slaying, wounding, and disabling eighteen thousand men; all these drew the sword, the tenth part of their army had thus been slaughtered or put out of commission.
v. 26. Then all the children of Israel, the soldiers, and all the people, the non-combatants that had come along with the army, went up, and came unto the house of God, apparently again to Bethel, and wept, and sat there before the Lord, and fasted that day until evening, in deep sorrow over their own sins, for they felt that these defeats were placed upon them in the nature of a chastisement, in order to teach them humility and trust in God alone, and offered burnt offerings and peace-offerings before the Lord, sacrifices intended to plead for God’s merciful assistance.
v. 27. And the children of Israel enquired of the Lord, (for the Ark of the Covenant of God was there in those days,
v. 28. and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days, so these events happened not long after the death of Joshua,) saying, Shall I yet again go out to battle against the children of Benjamin, my brother, or shall I cease? And the Lord, whose object of teaching the Israelites repentance and humility had been attained, said, Go up; for tomorrow I will deliver them into thine hand. This was not a mere permission, but a definite command, with a promise attached to it. Chastisements, such as the Lord laid upon Israel in this instance, are always beneficial to His children, for they make them realize their absolute dependence upon God and remind them of their many lapses in faithfulness and obedience toward Jehovah.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 15, 17, 19, 22, 24, 26, 27, 29, 31, 32, 34, 36, 39, 40, 42, 43, 45, 47 put them to death
put them to death
This is an idiom. AT: "kill them" or "execute them" (See: Idiom)
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the voice of their brothers
Here "voice" refers to the message that they spoke. AT: "what their brother said" (See: Metonymy)
translationWords
die
brother
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.